וַֽיַּעֲשׂוּ֙ עַל־שׁוּלֵ֣י הַמְּעִ֔יל רִמּוֹנֵ֕י תְּכֵ֥לֶת וְאַרְגָּמָ֖ן וְתוֹלַ֣עַת שָׁנִ֑י מָשְׁזָֽר׃
Pada ujung bawah jubah itu mereka menjadikan buah-buah delima dari benang biru nila, benang ungu, dan benang merah kirmizi yang dipintal.
Rabbeinu Bahya
You should know that the ephod and breastplate contained five different kinds of materials whereas the פרוכת, the dividing curtain, contained four different kinds of materials. The pomegranate-like apples at the bottom of the robe contained three different kinds of materials. The breastplate of the ephod is described as containing: gold, blue wool, purple wool, scarlet coloured wool, and twisted linen (verse 15). Of the dividing curtain the Torah writes that it contained blue wool, purple wool, and scarlet coloured wool plus twisted linen (36,35). Of the pomegranates the Torah writes (39,24) that it contained blue wool, purple wool, and twisted scarlet coloured wool. No mention of linen is made in connection with the robe.
Our sages in Yuma 71 say that wherever the Torah mentions the word שש in connection with garments the meaning is that the strand consisted of six threads of that material. If the word שש is followed by the word משזר, however, the Torah refers to strands of eight threads. If the word משזר occurs without the word שש in front such as in connection with the רמונים, the pomegranates of the robe, then the meaning is 12-threaded strands. These descriptions refer to the various threads of each material, so that you find that the dividing curtain was made of a total of 24-threaded of material, the breastplate and ephod of 28, seeing that the dividing curtain had four different kinds of materials each of which was described as שש and four times 6 equals 24. The robe, on the other hand, was constructed of a total of only 12-thread thick strands seeing it was comparable to the פרוכת (verse 31). On the one hand, it was made of only a single material, i.e. blue wool, seeing the Torah writes כליל; on the other hand, seeing the word כליל is understood to mean גדיל, a certain type of strand woven or spun out of a double thread, the robe would have 12 threads of blue wool per strand instead of the 6-threaded strands used with the dividing curtain. This is why the מעיל, the robe, had thicker strands consisting of 12 threads each. The breastplate and ephod which had yet another variety of material in addition to any other garment had a total of 28-threaded strands. It is impossible to say that the golden strand also consisted of six threads (so that it would have 30-threaded strands) as the expression וקצץ פתילים is mentioned in connection with it (39,3) and we know that the word פתיל refers to something only twofold, so that if it was folded over it would be four-fold. This gives us 4 varieties of six-threaded strands and one variety of a four-threaded strand for the materials used on the חשן האפוד.
Our sages in Yuma 71 say that wherever the Torah mentions the word שש in connection with garments the meaning is that the strand consisted of six threads of that material. If the word שש is followed by the word משזר, however, the Torah refers to strands of eight threads. If the word משזר occurs without the word שש in front such as in connection with the רמונים, the pomegranates of the robe, then the meaning is 12-threaded strands. These descriptions refer to the various threads of each material, so that you find that the dividing curtain was made of a total of 24-threaded of material, the breastplate and ephod of 28, seeing that the dividing curtain had four different kinds of materials each of which was described as שש and four times 6 equals 24. The robe, on the other hand, was constructed of a total of only 12-thread thick strands seeing it was comparable to the פרוכת (verse 31). On the one hand, it was made of only a single material, i.e. blue wool, seeing the Torah writes כליל; on the other hand, seeing the word כליל is understood to mean גדיל, a certain type of strand woven or spun out of a double thread, the robe would have 12 threads of blue wool per strand instead of the 6-threaded strands used with the dividing curtain. This is why the מעיל, the robe, had thicker strands consisting of 12 threads each. The breastplate and ephod which had yet another variety of material in addition to any other garment had a total of 28-threaded strands. It is impossible to say that the golden strand also consisted of six threads (so that it would have 30-threaded strands) as the expression וקצץ פתילים is mentioned in connection with it (39,3) and we know that the word פתיל refers to something only twofold, so that if it was folded over it would be four-fold. This gives us 4 varieties of six-threaded strands and one variety of a four-threaded strand for the materials used on the חשן האפוד.
Ramban
AND HE CALLED UPON THE NAME OF THE ETERNAL. Onkelos explained it as meaning that he prayed there, just as in the verse, I called upon Thy name, O Eternal, out of the lowest dungeon.61Lamentations 3:55.
The correct interpretation is that Abraham loudly proclaimed the name of the Eternal there before the altar, informing people of Him and of His Divine essence. In Ur of the Chaldees he taught people but they refused to listen. Now, however, that he had come to the land concerning which he had been promised, And I will bless them that bless thee,62Verse 3 here. he became accustomed to teach and to proclaim the Deity. Scripture likewise tells of Isaac — when he went to the valley of Gerar where he was promised, Fear not, for I am with thee63Further, 26:24. — that he built an altar there and invoked the name of the Eternal64Ibid., Verse 25. since he had come to a new place where they had not heard of His fame or seen His glory, and he proclaimed His glory among these nations.65See Isaiah 66:19. Now a similar statement is not made concerning Jacob, [i.e., that he proclaimed the name of the Eternal before the peoples of the land of Canaan], for since he begot many children — all of whom were worshippers of G-d — and he had a great community, which was called “the congregation of Israel,”66Exodus 12:3, et al. it was through them that the Faith was proclaimed and became known to all people. Besides, the Faith had been proclaimed throughout the entire land of Canaan since the days of his ancestors. In Bereshith Rabbah6739:24. the Rabbis similarly say, “And he called upon the name of the Eternal. This teaches us that he caused the name of the Holy One, blessed be He, to be in the mouth of all people.”
The correct interpretation is that Abraham loudly proclaimed the name of the Eternal there before the altar, informing people of Him and of His Divine essence. In Ur of the Chaldees he taught people but they refused to listen. Now, however, that he had come to the land concerning which he had been promised, And I will bless them that bless thee,62Verse 3 here. he became accustomed to teach and to proclaim the Deity. Scripture likewise tells of Isaac — when he went to the valley of Gerar where he was promised, Fear not, for I am with thee63Further, 26:24. — that he built an altar there and invoked the name of the Eternal64Ibid., Verse 25. since he had come to a new place where they had not heard of His fame or seen His glory, and he proclaimed His glory among these nations.65See Isaiah 66:19. Now a similar statement is not made concerning Jacob, [i.e., that he proclaimed the name of the Eternal before the peoples of the land of Canaan], for since he begot many children — all of whom were worshippers of G-d — and he had a great community, which was called “the congregation of Israel,”66Exodus 12:3, et al. it was through them that the Faith was proclaimed and became known to all people. Besides, the Faith had been proclaimed throughout the entire land of Canaan since the days of his ancestors. In Bereshith Rabbah6739:24. the Rabbis similarly say, “And he called upon the name of the Eternal. This teaches us that he caused the name of the Holy One, blessed be He, to be in the mouth of all people.”